Fragmenta in Psalmos

 A lover of God is roused toward God both through a house and a vessel dedicated to God. This one thing therefore and only have I sought, for God to dw

 according to the difference of the manner according to what was said again by the Savior, that And there are many mansions with my Father. 15 Ps 34,6

 25 Ps 37,4a He compares his much-suffering and much-afflicted state to a body completely mistreated, such as also in Isaiah the From the feet to the

 favored and extending the good things forever. These three, he says, remain: faith, hope, love. 34 Ps 39,5 In this, he says, is man blessed: in placin

 Especially in Christ we hear of innocence, the purity from all evil, which the creator sought from men who were made for this purpose, so that they mi

 Why speaks of the passion of forgetfulness, but it indicates a voluntary forgetfulness, the lack of concern for man, the one unworthy of care from G

 once for all we boast in you through all time and to your name we give thanks by which we are saved, just as it is also said through Ezekiel, It is no

 of them not a small portion (for many also of those from the Jews have believed), he makes a kind of prelude to the mystagogy concerning these things,

 to the head, and you will be to the tail. Because indeed those who in ancient times became proselytes of the law in order to be reconciled to God, now

 78 Ps 48,4.5 I will take up, he says, a hidden wise word, mixing the riddle with a song. Why did he not say to open the mouth to a parable, but to inc

 man's sin entered into the world, and evil was rooted in the first woman and from her it passes through childbirth to those who are born. This is said

 promise brought these things. 99A Ps 70,19.20 He begins the hymn from the point where it was promised, immediately acting, loudly proclaiming the heig

 For the whole world has also blossomed with the fruit of Christ and a countless multitude of the children of Christ appearing in each city like grass

 111a Ps 73,4a The mention of the places is necessary because of the lawlessness of the people. because there was no cause for indignation against the

 that is, mountains of food. For he called food prey also in Psalm 131, saying, *Blessing I will bless her prey*, which indeed Symmachus in that place

 (not the one who leads it around in a circle) and stretched it out as a tent to dwell in (not to be rolled up as a circle) and Isaiah says that those

 master. For even if the accusations against the servants were just, but there is also a sparing concern for what is one's own when it is inhumanely ra

 The aforementioned vine covered the mountains with its shadow, because it surpassed all height and all power above the earth, and with the extensions

 he says, the reconciliation of the world, but later the acceptance is life from the dead, the perfect good will of God having been shown to men, whene

 my eyes have grown weak from poverty. Symmachus rendered it, My eye has wasted away from affliction. 146 Ps 87,13 Save, therefore, a race made by you,

 which were spoken through the prophet Nathan. But he says that he is exalted by his own mercy and by the fitting zeal for the just one, just as he als

 has happened for other kings who hoped in God, as the promise of God which says, I will be an enemy to your enemies and I will oppose those who oppos

 saying that the many islands, that is, the nations, also rejoice, then, next, that the earth travails and the mountains melt in one place he means th

 170 Ps 101,3 In power, what is said is similar to the prayer of Solomon supplicating concerning the future affliction for the people, so that indeed t

 He says it is a sign of the establishing power of God that the earth, being the heaviest element, has been fixed above the waters and remains unmoved

 is shown by God and by the wonders spoken of at each time but the power of God must be recognized, and not at all an uninterrupted history of events.

 But the end of discipline is the rectification of man towards what is right, in the leadership of the spirit, but in the obedience of the flesh. For t

 having stirred up their previously fair voyage, by which, being crested, they were carried up to a height, and flowing back, were carried down, as is

 202 Ps 110 arg. The hymn is spoken briefly in the present one, and the first sounds of the verses proceed according to the Hebrew through the twenty-t

 a living [sacrifice], truly well-pleasing to God, the multitude of which fills the altar up to the highest point which is joined to the heavenly angel

 our. Therefore, having presented himself as is fitting for one who is humble, he seeks a reward from God, a lawful conduct in life and a life accordin

 The formations now spoken of must be referred to, such as, 'Before I formed you in the womb, I knew you' just as Job also says, 'You formed me from c

 in irritation towards those who plotted against him, just as the plot of Saul did not lead David astray from defending himself as was fitting. 237 Ps

 redeeming the dying through death to which is also consequently added, My soul shall live, and the rest.

 of the most God-fearing, through whom the kingdom of David is restored by the grace of Christ who gave to the twelve apostles to judge Israel, sitting

 brings the greatest preservation of all those things. For from the beginning he gave an abundance of food which he calls Thera, but another interprets

 the clear refutation that such images are not gods. For the image of God is divine wherefore also the divine man is an icon, not he who has been depr

 for the release of Israel, being brought forward to authority, as the things prophesied through Isaiah have it but the blessing will fall to those wh

 with benefits, that is, upon those who have no hope and are without God in the world, whom the apostle has called things that are not. 282 Ps 137,7.

 291 Ps 140,2 If in the morning we understand the life to come, the one in rest and glory

 300 Ps 143,4.5 But all human things are alike, and are indications of a divine operation, fearful, strong, and destructive of men. 301 Ps 144,1 In the

 having power and wisdom that fill him, but a fullness that has come forth from himself, just as Solomon also calls wisdom an offspring and presents wi

291 Ps 140,2 If in the morning we understand the life to come, the one in rest and glory

of the just, let us consider the present life as night and evening, evening, as having some light on account of the remaining knowledge of the good and because of the gifts from God, but night, according to the darkness of wickedness and the tyranny of the world rulers of darkness. Man now therefore needs an intense cry, because he is compressed by darkness and weighed down by present evils, to the only one able to give light and to show dawn from evening and day from night and to bring about a change from evils. 292 Ps 140,4.5 He therefore makes his argument against vice, wishing to be pure from it and a stranger to those living in it. For the wounds of friends are more trustworthy than the willing kisses of enemies. 293 Ps 140,6.7 Because, he says, they mock what is good and that which is admittedly most beautiful, maligning prayer according to their own will. And this, he says, will destroy them rootless from the earth as if dug out by a pushing rock that dislodges the root. And they made my words a laugh and a pleasure, laughing at holy things because they rejoice in unholy things and because by long habit concerning these things, the desire for things good and truly desirable and delightful has been cut off. Secondly, concerning death, he speaks of the painfulness of man's dissolution, relating that he is scattered in the manner of a dissolving clod of earth. 294 Ps 140,10 Symmachus: May the lawless fall into their own nets. Against them, he says, may the devices turn, and not against us who are blameless. But I, he says, will avoid mixing with the wicked, until I am able to escape them. For this is a safeguard against being harmed at all by them: not to draw near nor to be mingled with them. This Jeremiah also says: It is good for a man when he bears a yoke in his youth; he will sit alone and be silent. But now for us the separation from the wicked is spiritual, since the physical is impossible, since then we would have to go out of the world, as Paul says.

295 Ps 141,2 Good, therefore, is also the unity of the dyad, in such a case positing the

Lord and the God, but more recognizable to those who have learned the perfect things is the comprehension of the dyad in the unity which Paul presents, explaining one God and one Lord, whom, though being two, he unifies, so that God is understood in the Lord, and the Lord in God; inasmuch as the things of the divine and lordly substance are seen in identity, proceeding from the Father to the Son according to the divine, and being referred back from the Son to God according to the lordly. 296 Ps 141,8 But the end is not set in escaping the siege by enemies, but in the still better thing of offering thanks to God; for this indeed is the highest end.

297 Ps 142 arg. But others say that the psalm is not untitled, but

is inscribed, "A Psalm of David, when his son was persecuting him." However, this is not added in all the interpretations. But what is said is not foreign; and nothing prevents them from having been said concerning the persecution by Saul. 298 Ps 142,8ab But according to the whole hypothesis of the life of the just, or perfect mercy, it does not yet receive now, but the future appearance from heaven signifying the morning, when the Master, appearing from heaven, will shine upon the just. 299 Ps 142,11 The name of goodness he deems to become a pretext for himself for the salvation of God, according to the apostle who says, "To the praise of the glory of his grace."

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291 Ps 140,2 Εἰ πρωῒ τὸν ἐπιόντα βίον συνίεμεν τὸν ἐν ἀναπαύσει καὶ δόξῃ

δικαίων, νύκτα καὶ ἑσπέραν τὸν παρόντα νοήσωμεν, ἑσπέραν μὲν ὡς ἔχοντά τι φωτὸς δι' ἀπολειπομένην γνῶσιν τοῦ καλοῦ καὶ δώρων ἕνεκα τῶν παρὰ θεοῦ, νυκτὰ δὲ κατὰ τὸ σκοτῶδες τῆς πονηρίας καὶ τὴν τῶν κοσμοκρατόρων τοῦ σκότους καταδυναστείαν. ἐντενοῦς τοίνυν βοήσεως δεῖται νῦν ἄνθρωπος, ὅτι πεπίληται σκότῳ καὶ βαρύνεται τοῖς ἐνεστῶσι κακοῖς, πρὸς τὸν μόνον φωτίσαι δυνάμενον καὶ ὄρθρον ἐξ ἑσπέρας καὶ ἡμέραν ἐκ νυκτὸς ἐπιδεῖξαι καὶ τῶν κακῶν ἐργάσασθαι μεταβολήν. 292 Ps 140,4.5 Τὸν κατὰ κακίας τοίνυν ποιεῖται λόγον, καθαρὸς ἐξ αὐτῆς καὶ ἀλλότριος τῶν ἐν ταύτῃ ζώντων εἶναι βουλόμενος. Ἀξιοπιστότερα γὰρ τραύματα φίλων ἢ ἑκούσια φιλήματα ἐχθρῶν. 293 Ps 140,6.7 Ὅτι, φησί, χλευάζουσι τὸ καλὸν καὶ αὐτὸ τὸ ὁμολογουμένως κάλλιστον, τὴν προσευχὴν κατὰ τὸ ἑαυτῶν βούλημα διασύροντες. τοῦτο δὲ αὐτούς, φησί, καὶ ἀναστάτους ἐκ γῆς ἀπολεῖ καθάπερ ἐξορυχθέντας διὰ πέτρας ὠθούσης καὶ τὴν ῥίζωσιν ἐκτοπούσης. καὶ γέλωτα ἔθεντο καὶ ἡδονὴν λόγους τοὺς ἐμούς, τὰ σεμνὰ γελῶντες διὰ τὸ τοῖς ἀσέμνοις χαίρειν καὶ χρονίᾳ τῇ περὶ ταῦτα συνηθείᾳ τὴν αἴτησιν ἐκκεκόφθαι τὴν περὶ τὰ καλὰ καὶ ὄντως ποθεινὰ καὶ τερπνά. δεύτερον τὸ περὶ τοῦ θανάτου λέγει τὸ λυπηρὸν τῆς τοῦ ἀνθρώπου διαλύσεως διηγούμενος ὅτι βώλου τρόπῳ διαλυομένου σκεδάννυται. 294 Ps 140,10 Ὁ Σύμμαχος· Ἐμπέσοιεν εἰς τὰ δίκτυα ἑαυτῶν παράνομοι. εἰς αὐτούς, φησί, περισταίη μηχανήματα καὶ μὴ εἰς τοὺς ἀναιτίους ἡμᾶς. ἐκκλινῶ δέ, φησίν, ἐγὼ τὴν πρὸς τοὺς πονηροὺς ἀνάμιξιν, ἕως ἂν αὐτοὺς καὶ διαφυγεῖν δυνηθῶ. αὕτη γὰρ ἀσφάλεια πρὸς τὸ μηδὲν ὑπ' αὐτῶν λυμανθῆναι τὸ μηδὲ πλησιάζειν μηδὲ συμφύρεσθαι. τοῦτο καὶ Ἱερεμίας φησὶν Ἀγαθὸν ἀνδρὶ ὅταν ἄρῃ ζυγὸν ἐν νεότητι αὐτοῦ· καθήσεται κατὰ μόνας καὶ σιωπήσεται. νῦν δὲ ἡμῖν πνευματικὸς ὁ ἐκ τῶν πονηρῶν χωρισμὸς ὅτι ἀδύνατος ὁ σωματικός, ἐπεὶ ὀφείλομεν ἄρα ἐκ τοῦ κόσμου ἐξελθεῖν ὡς ὁ Παῦλος λέγει.

295 Ps 141,2 Καλὴ μὲν οὖν καὶ ἡ τῆς δυάδος ἑνότης ἐπὶ τοιούτου τιθεῖσα τὸν

κύριον καὶ τὸν θεόν, γνωριστικωτέρα δὲ τοῖς τὰ τέλεια μεμαθηκόσιν ἡ τῆς δυάδος ἐν τῇ ἑνότητι κατάληψις ἣν ὁ Παῦλος παρίστησιν, ἕνα μὲν θεὸν ἕνα δὲ κύριον ἐξηγούμενος, οὓς καὶ δύο ὄντας ἑνοῖ τὸν θεὸν μὲν ἐν κυρίῳ κύριον δὲ ἐν θεῷ νοεῖσθαι· καθὸ τὰ τῆς θείας καὶ κυριευτικῆς οὐσίας ἐν ταυτότητι θεωρεῖται, ἐκ πατρὸς μὲν εἰς υἱὸν ὁρμηθέντα κατὰ τὸ θεϊκόν, ἐξ υἱοῦ δὲ εἰς θεὸν ἀναγόμενα κατὰ τὸ κυριευτικόν. 296 Ps 141,8 Οὐ τῷ φυγεῖν δὲ τὴν ὑπ' ἐχθρῶν πολιορκίαν τίθεται τέλος, ἀλλὰ τὸ ἔτι κάλλιον τῷ θεῷ χάριν ἀνενεγκεῖν· τοῦτο γὰρ δὴ τὸ ἀκρότατον τέλος.

297 Ps 142 arg. Ἄλλοι δέ φασι μὴ εἶναι ἀνεπίγραφον τὸν ψαλμὸν ἀλλ'

ἐπιγεγράφθαι Ψαλμὸς τῷ ∆αυίδ, ὅτε αὐτὸν ὁ υἱὸς κατεδίωκεν. οὐ διὰ πασῶν μέντοι τῶν ἑρμηνειῶν πρόσκειται τοῦτο. τὰ δὲ λεγόμενα οὐκ ἀλλότρια· οὐδὲν δὲ κωλύει περὶ τῆς ὑπὸ Σαοὺλ διώξεως εἰρῆσθαι αὐτά. 298 Ps 142,8ab Κατὰ δὲ τὴν ὅλην τῆς τῶν δικαίων ζωῆς ὑπόθεσιν ἢ τὸν τέλεον ἔλεον οὔπω νῦν ἐπιδέχεται, ἀλλὰ τὴν μέλλουσαν ἐπιφάνειαν τὴν ἐξ οὐρανοῦ μηνύουσαν τὸ πρωΐ, ὅτε καταυγάσει δικαίους ὁ δεσπότης ἐξ οὐρανοῦ φανείς. 299 Ps 142,11 Τὸ τῆς ἀγαθότητος ὄνομα τῆς τοῦ θεοῦ σωτηρίας πρόφασιν ἑαυτῷ γίνεσθαι ἀξιοῖ κατὰ τὸν ἀπόστολον λέγοντα Εἰς ἔπαινον τῆς δόξης τῆς χάριτος αὐτοῦ.

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